For of him - εξ αὐτοῦ ex autou; compare 1 Corinthians 1:30; 1 Corinthians 8:6. This expression doubtless means that he is the original source and fountain of all blessings. He is the Creator of all, the rich "fountain from which all streams of existence take their rise. The design of this verse is to show that no creature has any claim on God. Jews and Gentiles must alike receive salvation on the ground of his mercy. So far from having a claim on God, the apostle here affirms that all things have come from him, and therefore all must be derived to us. Nothing has been produced by chance, or haphazard; nothing by created skill or might. All has been formed by God; and therefore he has a right to dispose of all.

And through him - δἰ αὐτοῦ di autou.) That is, by his immediate operating agency. The former expression, "of him," affirmed that he was the original source of all things; this declares that all are by him, or through him, as their immediate cause. It is not merely by his plan or purpose; it is by his agency, by the direct exertion of his power in their creation and bestowment. By his power they are still directed and controlled. Human agency, therefore, could not lay him under any obligation. He does not need the aid of man; and he did not call in that aid in the creation and government of the world. He is the independent Creator and Lord, and on him none can have a claim.

To him - εἰς αὐτὸν eis autos. This expression denotes the final cause, the reason or end for which all things were formed. It is to promote his honor and glory. It is to manifest his praise, or to give a proper putting forth of the glorious attributes of God; that the exceeding greatness, and goodness, and grandeur of his character might be evinced. It is not to promote his happiness, for he was eternally happy; not to add anything to him, for he is infinite; but that he might act as God, and have the honor and praise that is due to God. As this was the design of all things, so it followed that the bestowment of his favors must be in accordance with this in such a way as to promote his glory; and not so as to consult the feelings or views of either Jews or Gentiles.

All things - The universe; the creation, or still more particularly, the things of which the apostle is discoursing. He does not affirm that he is the author of sin or of sinful thoughts; not that he creates evil, or that evil is designed to promote his glory. The apostle is not discoursing of these, but of his method of bestowing his favors; and he says that these are to be conferred in such a way as to promote his honor, and to declare the praise of hint who is the original source, the creator, and the proprietor of all things.

To whom be glory - This ascription of praise is the appropriate close of the argumentative part of the Epistle, as well as appropriate to the train of remarks into which the apostle had fallen. It expresses his hearty amen in concurrence with this view; the deep desire of a pious man that all might be to God's glory and honor. He had not merely come to it by reasoning, but it was the sincere desire of his soul that it might be so. The Christian does not merely admit this doctrine; he is not merely driven to it by argument, but it finds a hearty response in his bosom. He rejoices in it; and sincerely desires that all may be to the honor of God. Sinners are often compelled by argument to admit it, but they do not love it. They would rejoice were it otherwise, and be glad if they were permitted rather to seek their own glory than that of the living God.

Glory - Praise, honor.

Forever - Not merely amid transitory events now, but ever onward to eternity. This will be the case. There never will be a time when the affairs of the universe shall not be conducted with reference to the glory of God. That honor and glory shall shine brighter and brighter, and all worlds shall be perfectly adapted to show his praise, and to evince his greatness, goodness, power, and love forever and ever. Thus, let it be, is the language of everyone that truly loves him.

This closes the argumentative part of the Epistle. From the close of this chapter we may make the following observations.

1. God is infinitely wise, and just, and good. This is seen in all his plans and doings, and especially in the glorious plan of saving people.

2. It becomes man to be humble. He can see but few of the reasons of the doings of an infinite God. He is not qualified to sit in judgment on his plans. He is not suited to arraign him. There is nothing more absurd than for a man to contend with God, or to find fault with his plans; and yet there is nothing more common. Man speaks, and thinks, and reasons on the great things pertaining to the divine mind and plan, as if he were qualified to counsel the being of infinite wisdom, and to arraign at the bar of his own reason the being of infinite goodness.

3. It is our duty to be submissive to God. His plans may often require him to cross the path of our pleasures, or to remove some of our enjoyments. He tries us by requiring us to put confidence in him where we cannot see the reason of his doings, and to believe that he is qualified for universal empire. In all such cases it is our duty to submit to his will. He is seeking a grander and nobler object than our private good. He is seeking the welfare of a vast universe; and he best knows in what way that can be promoted.

4. God is the creator and proprietor of all things. It would be possible to prove this from his works. But his word unequivocally asserts it. He has formed, and he upholds, and he directs all things for his glory. He who formed all has a right to all. He who is the source of life has the right to direct it, or to withdraw the gift. He on whom all depend has a right to homage and praise.

5. He has formed a universe that is eminently adapted to declare his glory. It evinces infinite power in its creation; and it is suited to fill the mind with ever-growing wonder and gladness in its contemplation. The sacred writers were filled with rapture when they contemplated it; and all the discoveries of astronomy, and geology, and science in general, in modern times, are suited to carry forward the wonder, and fill the lips with new expressions of praise. The universe is vast and grand enough to occupy the thoughts forever. How little do we know of the wonders of his creation, even pertaining to this little world; to our own bodies and souls; to the earth, the ocean, the beast and the reptile, the bird and the insect; how much less of that amazing view of worlds and systems which modern astronomy has opened to our view, the vast starry frame which the eye can penetrate for millions and millions of miles, and where it finds world piled on world, and system rising above system, in wonderful order and grandeur, and where the utmost power of the telescore can as yet find no bounds.

6. Equally true is this in his moral government. The system is such as to excite our wonder and praise. The creation and control of free, and active, and mighty minds is as wonderful as the creation and control of matter, even the vast masses of the planetary systems. Creation is filled with minds. God has peopled the worlds with conscious, free, and active intelligences. The wonderful wisdom by which he controls them; the amazing moral power by which he guards and binds them to himself, by which he restrains and awes the rebellious; and the complete subjection by which he will bring all yet at his feet, is as much replete with wonder as the wisdom and skill by which he framed the heavens. To govern mind requires more wisdom and skill than to govern matter. To control angels and human beings evinces more glory than to roll the streams or the ocean, or than to propel and guide the planets. And especially is this true of the plan of salvation. That wondrous scheme is adapted to call forth eternal, praise, and to show forever the wisdom and mercy of God. Without such a plan, we cannot see how the Divinity could be fully manifested; with that, we see God as God, vast, grand, mighty, infinite; but still seeking to do good, and having power to enter any vast mass of iniquity, and to diffuse purity and peace over the face of an alienated and dying world.

continued...

For of him, etc. - This is so far from being the case, for εξ αυτου, of him, as the original designer and author; and δι' αυτου, By him, as the prime and efficient cause; and εις αυτον, To him, as the ultimate end for the manifestation of his eternal glory and goodness, are all things in universal nature, through the whole compass of time and eternity.

The Emperor Marcus Antoninus (εις ἑαυτον, lib. iv.) has a saying very much like this of St. Paul, which it is very probable he borrowed from this epistle to the Romans. Speaking of nature, whom he addresses as God, he says, Ω φυσις εκ σου παντα, εν σοι παντα, εις σε παντα; O, Nature! Of thee are all things; In thee are all things; To thee are all things. Several of the Gentile philosophers had expressions of the same import, as may be seen in Wetstein's quotations.

To whom be glory - And let him have the praise of all his works, from the hearts and mouths of all his intelligent creatures, for ever - throughout all the generations of men. Amen - so be it! Let this be established for ever!

I. The apostle considers the designs of God inscrutable, and his mode of governing the world incomprehensible. His designs, schemes, and ends are all infinite, and consequently unfathomable. It is impossible to account for the dispensations either of his justice or mercy. He does things under both these characters which far surpass the comprehension of men. But though his dispensations are a great deep, yet they are never self-contradictory: though they far surpass our reason, yet they never contradict reason; nor are they ever opposite to those ideas which God has implanted in man, of goodness, justice, mercy, and truth. But it is worthy of remark, that we can more easily account for the dispensations of his justice than we can for the dispensations of his mercy. We can every where see ten thousand reasons why he should display his justice; but scarcely can we find one reason why he should display his mercy. And yet, these displays of mercy for which we can scarcely find a reason, are infinitely greater and more numerous than his displays of justice, for which the reasons are, in a vast variety of cases, as obvious as they are multiplied. The sacrifice of Christ is certainly an infinite reason why God should extend, as he does, his mercy to all men; but Jesus Christ is the gift of God's love: who can account for the love that gave him to redeem a fallen world? The Jews have fallen under the displeasure of Divine justice: why they should be objects of this displeasure is at once seen in their ingratitude, disobedience, unbelief, and rebellion. But a most especial providence has watched over them, and preserved them in all their dispersions for 1700 years: who can account for this? Again, these very persons have a most positive promise of a future deliverance, both great and glorious: why should this be? The Gentile world was long left without a Divine revelation, while the Jews enjoyed one: who can account for this? The Jews are now cast out of favor, in a certain sense, and the reasons of it are sufficiently obvious; and the Gentiles, without any apparent reason, are taken into favor. In all these things his judgments are unsearchable, and his ways past finding out!

II. Once more: Let it be remarked that, although God is every where promising and bestowing the greatest and most ennobling privileges, together with an eternal and ineffable glory, for which we can give no reason but his own endless goodness, through the death of his Son; yet, in no case does he remove those privileges, nor exclude from this glory, but where the reasons are most obvious to the meanest capacity.

III. This epistle has been thought by some to afford proofs that God, by an eternal decree, had predestinated to eternal perdition millions of millions of human souls before they had any existence, except in his own purpose, and for no other reason but his sovereign pleasure! But such a decree can be no more found in this book, than such a disposition in the mind of Him who is the perfection, as he is the model, of wisdom, goodness, justice, mercy, and truth. May God save the reader from profaning his name, by suppositions at once so monstrous and absurd!

For of him, and through him, and to him are all things,.... Not only all things in nature and providence, he being the Maker and efficient cause of things, and the preserver and supporter of them their beings, and to whose glory they are all designed and directed; but all things in grace owe their original to him, as their first cause; they are produced by him, and make for his glory; they all spring from his sovereign will, are brought about by his almighty power, and tend to the glory of his grace; as does every thing in election, redemption, and regeneration: particularly the counsels and purposes of God respecting men may be here meant; which all rise out of his own heart, without any motive or inducement to them in the creature; are accomplished by his divine power, notwithstanding all the opposition of men and devils; and all issue in his glory, even such of them as may seem to carry in them severity to some of his creatures: and since this is the case, the following doxology, or ascription of glory to God, is justly and pertinently made,

to whom be glory for ever; and which will be given to him by angels and men to all eternity, for the perfection of his being, the counsels of his will, and the works of his hands, both of nature and grace; to which the, apostle annexes his

amen, so be it, assenting to it, wishing for it, and believing of it.

Of - through - to (ἐξ - διά - εἰς)

Of, proceeding from as the source: through, by means of, as maintainer, preserver, ruler: to or unto, He is the point to which all tends. All men and things are for His glory (1 Corinthians 15:28). Alford styles this doxology "the sublimest apostrophe existing even in the pages of inspiration itself.

For of him, and through him, and to {k} him, are all things: to whom be glory for ever. Amen.

(k) That is, for God, to whose glory all things are ascribed, not only things that were made, but especially his new works which he works in his elect.

11:33-36 O the depth of the riches. The rest of the chapter is an outburst of wonder and praise. From a mountain height the apostle surveys the sublime plan of God, and his soul breaks out in a transport of delight. In this wonderful plan for the salvation of Jew and Gentile there is an unfathomable depth of riches, and wisdom, and knowledge. The depth of the knowledge is shown in the latter part of Ro 11:33; the wisdom is described in Ro 11:34; and the riches in Ro 11:35.

11:36 Of him - As the Creator. Through him - As the Preserver. To him - As the ultimate end, are all things. To him be the glory of his riches, wisdom, knowledge. Amen - A concluding word, in which the affection of the apostle, when it is come to the height, shuts up all.

whom: Gr. him

36. For of him, and through him, and to him, are all things: to whom-"to Him"

be glory for ever. Amen-Thus worthily-with a brevity only equalled by its sublimity-does the apostle here sum up this whole matter. "Of Him are all things," as their eternal Source: "THROUGH Him are all things," inasmuch as He brings all to pass which in His eternal counsels He purposed: "To Him are all things," as being His own last End; the manifestation of the glory of His own perfections being the ultimate, because the highest possible, design of all His procedure from first to last.

On this rich chapter, Note, (1) It is an unspeakable consolation to know that in times of deepest religious declension and most extensive defection from the truth, the lamp of God has never been permitted to go out, and that a faithful remnant has ever existed-a remnant larger than their own drooping spirits could easily believe (Ro 11:1-5). (2) The preservation of this remnant, even as their separation at the first, is all of mere grace (Ro 11:5, 6). (3) When individuals and communities, after many fruitless warnings, are abandoned of God, they go from bad to worse (Ro 11:7-10). (4) God has so ordered His dealings with the great divisions of mankind, "that no flesh should glory in His presence." Gentile and Jew have each in turn been "shut up to unbelief," that each in turn may experience the "mercy" which saves the chief of sinners (Ro 11:11-32). (5) As we are "justified by faith," so are we "kept by the power of God through faith"-faith alone-unto salvation (Ro 11:20-32). (6) God's covenant with Abraham and his natural seed is a perpetual covenant, in equal force under the Gospel as before it. Therefore it is, that the Jews as a nation still survive, in spite of all the laws which, in similar circumstances, have either extinguished or destroyed the identity of other nations. And therefore it is that the Jews as a nation will yet be restored to the family of God, through the subjection of their proud hearts to Him whom they have pierced. And as believing Gentiles will be honored to be the instruments of this stupendous change, so shall the vast Gentile world reap such benefit from it, that it shall be like the communication of life to them from the dead. (7) Thus has the Christian Church the highest motive to the establishment and vigorous prosecution of missions to the Jews; God having not only promised that there shall be a remnant of them gathered in every age, but pledged Himself to the final ingathering of the whole nation assigned the honor of that ingathering to the Gentile Church, and assured them that the event, when it does arrive, shall have a life-giving effect upon the whole world (Ro 11:12-16, 26-31). (8) Those who think that in all the evangelical prophecies of the Old Testament the terms "Jacob," "Israel," &c., are to be understood solely of the Christian Church, would appear to read the Old Testament differently from the apostle, who, from the use of those very terms in Old Testament prophecy, draws arguments to prove that God has mercy in store for the natural Israel (Ro 11:26, 27). (9) Mere intellectual investigations into divine truth in general, and the sense of the living oracles in particular, as they have a hardening effect, so they are a great contrast to the spirit of our apostle, whose lengthened sketch of God's majestic procedure towards men in Christ Jesus ends here in a burst of admiration, which loses itself in the still loftier frame of adoration (Ro 11:33-36).

11:33-36 The apostle Paul knew the mysteries of the kingdom of God as well as ever any man; yet he confesses himself at a loss; and despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those who know most in this imperfect state, feel their own weakness most. There is not only depth in the Divine counsels, but riches; abundance of that which is precious and valuable. The Divine counsels are complete; they have not only depth and height, but breadth and length, Eph 3:18, and that passing knowledge. There is that vast distance and disproportion between God and man, between the Creator and the creature, which for ever shuts us from knowledge of his ways. What man shall teach God how to govern the world? The apostle adores the sovereignty of the Divine counsels. All things in heaven and earth, especially those which relate to our salvation, that belong to our peace, are all of him by way of creation, through him by way of providence, that they may be to him in their end. Of God, as the Spring and Fountain of all; through Christ, to God, as the end. These include all God's relations to his creatures; if all are of Him, and through Him, all should be to Him, and for Him. Whatever begins, let God's glory be the end: especially let us adore him when we talk of the Divine counsels and actings. The saints in heaven never dispute, but always praise.